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Yeshiva University • Pesach To-Go • Nissan 5768

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Yeshiva University • Pesach To-Go • Nissan 5768 1 YESHIVA UNIVERSITY • PESACH TO-GO • NISSAN 5768 Dear Friends, may serve to enhance your ספר It is my sincere hope that the Torah found in this virtual .(study) לימוד holiday) and your) יום טוב We have designed this project not only for the individual, studying alone, but perhaps even a pair studying together) that wish to work through the study matter) חברותא more for a together, or a group engaged in facilitated study. להגדיל תורה ,With this material, we invite you to join our Beit Midrash, wherever you may be to enjoy the splendor of Torah) and to engage in discussing a matter that touches) ולהאדירה on a most contemporary matter, and which is rooted in the timeless arguments of our great sages from throughout the generations. ,that we should engage our children on Seder night ,”והגדת לבנך“ Additionally, in the spirit of there is a special family piece that will enhance the Seder and Pesach experience. בברכת חג כשר ושמח Rabbi Kenneth Brander Richard M Joel, President, Yeshiva University Rabbi Kenneth Brander, Dean, Center for the Jewish Future Rabbi Robert Shur, General Editor Ephraim Meth, Editor Copyright © 2008 All rights reserved by Yeshiva University Yeshiva University Center for the Jewish Future 500 West 185th Street, Suite 413, New York, NY 10033 [email protected] • 212.960.0041 2 YESHIVA UNIVERSITY • PESACH TO-GO • NISSAN 5768 Table of Contents Pesach 2008/5768 Divrei Drush Bread of Affliction or Bread of Exodus? Rabbi Elchanan Adler The Bread of Affliction Rabbi Eli Baruch Shulman Rav Soloveitchik on the Pesach Haggadah Transcribed by Rabbi Aton Holzer Divrei Halacha Keeping Your Kids Engaged at the Seder: The Talmud's Caffeine-Free Method Rabbi Josh Flug Is the Seder Table a “Round-Table” or a Lectern? Rabbi Daniel Stein An Understanding of Charoses & Karpas Rabbi Michael Taubes 3 YESHIVA UNIVERSITY • PESACH TO-GO • NISSAN 5768 Dear Readers, We live in the best of times, and in the worst of times. In the west, we enjoy extraordinary levels of freedom and affluence. Torah study, mitzvah observance, and awe of Hashem can be pursued with minimal hindrance. Diaspora Jews have unprecedented access to Eretz Yisrael. Yet we are under assault by enemies who aim to eradicate us. Subversive ideologies, masquerading under the shining banners of “truth,” “cosmopolitanism,” and “equality,” seek to undermine our traditional values. Year upon year of galut, exile, pile upon us like bricks on a tomb. Ours is an era of opportunity, either to rise to great heights, or to fall to profound depths. Our writers, distinguished roshei yeshiva and faculty of Yeshiva University or its affiliates, are uniquely sensitive to the volatility of our age. We are poised at the gates of the eschaton, we stand at the brink of redemption. Yet we teeter on the lip of galut, like the proverbial climber whose greatest challenge lies at the lip of the cliff. Hence, our fascination with the dual symbolism of matzah, the bread of redemption, of geulah and sovereignty, but also the bread of affliction, of galut and oppression. The theme of dual symbolism recurs throughout this publication; three writers, Rabbi Soloveitchik among them, articulate three unique perspectives on the symbolic meaning of matzah. This recurrence is no coincidence; matzah represents the potential and the challenge of our times. While Pesach is a holiday replete with symbolism, it also offers myriad opportunities to perform mitzvot. Consonantly, we present the philosophy of Pesach alongside the halakhot of Pesach. Diverse aspects of the seder are discussed, including: the crucial role of children’s participation, recounting the exodus, and the precise identity of ritual foodstuffs. Moreover, to add pizzazz to the seder, we include “Pesach-to-Go for Families,” which contains ideas, games, and essays for all ages. Sit down at the seder; ponder its meaning; perform its mitzvot; and have a fabulous time! In conclusion, we would like to thank President Richard M. Joel and Rabbi Kenneth Brander, Dean of the Center for the Jewish Future for their vision and support of the To-Go project. We also would like to thank the authors of the articles in this publication, for giving so generously of their time. We would also like to thank all the important people who made this publication possible: Rabbi Rabbi Ronald Schwartzberg, Rabbi Mordechai Willig, Rabbi Menachem Genack, Cantor Alan Brava, Ari Pinchot, Shalom Silbermintz, Chaviva Fischer, and Karra Greenberg. A special thanks as well to the Boca Raton Community Kollel, and to the Student Organization of Yeshiva. Chag Kasher veSameach, Ephraim Meth 4 YESHIVA UNIVERSITY • PESACH TO-GO • NISSAN 5768 Bread of Affliction or Bread of Exodus? Rabbi Elchanan Adler Undoubtedly the most celebrated symbol associated with Pesach is matzah. Throughout the Torah and in our liturgy the Passover holiday is referred to as “chag haMatzos.” Let us explore the deeper meaning and symbolism of the matzah that we eat on Pesach. There are two sections in the haggadah which deal explicitly with the reason behind the matzah at the table. The first is “ha lachma anya” at the beginning of magid; the second is the section beginning “Raban Gamliel haya omer” toward the end of magid. הָא לַחְמָא עַנְיָא דִי אֲכָלוּ אַבְהָתָנָא בְּאַרְעָא This is the bread of affliction that our fathers ate in דְמִצְרָיִם. כָּל דִכְפִין יֵיתֵי וְיֵיכֹל, כָּל דִצְר ְִיך the land of Egypt. Whoever is hungry, let him come יֵיתֵי וְיִפְסַח. הָשַׁתָּא הָכָא, לְשָׁנָה הַבָּאָה and eat; whoever is in need, let him come and conduct בְּאַרְעָא דְיִשְׂרָאֵל. הָשַׁתָּא עַבְדֵי, לְשָׁנָה the Seder of Passover. This year [we are] here; next הַבָּאָה בְּנֵי חוֹרִין. ;year in the land of Israel. This year [we are] slaves next year [we will be] free people. מַצָּה זו שאנו אוֹכְלִים, עַל שׁוּם מה? עַל This Matzah that we eat for what reason? Because שׁוּם ֶ שׁלֹא הִסְפִּיק בְּצֵקָם שֶׁל אֲבוֹתֵינוּ the dough of our fathers did not have time to become לְהַחֲמִיץ עַד שֶׁנִּגְלָה עֲלֵיהֶם מֶלְֶך מַלְכֵי leavened before the King of the kings of kings, the Holy הַמְּלָכִים, הַקָּדוֹשׁ בּ ְָרוּך הוּא, וּגְאָלָם , One, blessed be He, revealed Himself to them and שֶׁנֶּאֱמַר: וַיֹּאפוּ אֶת הַבָּצֵק אֲשֶׁר הוֹצִיאוּ -redeemed them. Thus it is said: "They baked Matzah מִמִצְרַים עֻגֹת מַצּוֹת, כִּי לֹא חָמֵץ, כִּי cakes from the dough that they had brought out of Egypt, because it was not leavened; for they had been גֹרְשׁוּ מִמִּצְרַים וְלֹא יָכְלוּ לְהִתְמַהְמֵַהּ, וְגַּם driven out of Egypt and could not delay, and they had צֵדָה לֹא עָשׂו לָהֶם. ".also not prepared any [other] provisions These two references seem to reflect different, perhaps even contradictory, themes. The first refers to matzah as “lachma anya” – the bread of affliction which was eaten by our forefathers in Egypt. In this sense, matzah represents servitude and poverty. On the other hand, the second reference states that the matzah commemorates the circumstances surrounding the hasty manner in which we left Egypt – there was simply no time to bake the dough in the conventional 5 YESHIVA UNIVERSITY • PESACH TO-GO • NISSAN 5768 way by allowing it to rise; therefore, the Jews had no choice but to bake it in haste and hence, the matza end-product. What, then, is the true reason for matzah? Is it a symbol of slavery or of freedom? Does it commemorate bread of affliction eaten by the Jews ate while enslaved in Egypt, or the bread of haste baked on their path to liberation? A Dual Theme A resolution to this quandary may be found by examining a passuk in Devarim 16:3: לֹא תֹאכַל עָלָיו חָמֵץ שִׁבְעַת יָמִים You shall eat no leavened bread with it; seven days you תֹּאכַל עָלָיו מַצּוֹת לֶחֶם עֹנִי כִּי בְחִפָּזוֹן shall eat unleavened bread, the bread of affliction; for in יָצ ָָאת מֵאֶרֶץ מִצְרַיִם לְמַעַן תִּזְכֹּר אֶת haste didst thou come forth out of the land of Egypt; so יוֹם צֵאתְָך מֵאֶרֶץ מִצְרַיִם כֹּל יְמֵי חַיּ ֶָיך: that you may remember the day when you left the land of Egypt all the days of thy life. In this passuk, the Torah mentions both of the aforementioned reasons for matzah. Apparently, matzah contains a dual motif – of servitude as well as redemption. (See the comments of Ramban to this passuk.) Consistent with the idea of matzah’s dual theme, Rambam’s version of the haggadah adds three words just prior to “ha lachma anya” – “bevehilu yatzanu miMitzrayim” – “in haste we left Egypt.” Thus, Rabbi Yosef Dov Soloveitchik notes, both reasons for matzah are explicitly stated at the haggadah’s outset. Our version of the haggadah, however, lacks this additional clause. Why at the outset of magid do we focus on the matzah as commemorative of slavery, and only later shift to its being a symbol of the exodus? The answer is obvious. The Talmud tells us that recounting the story of the exodus requires that we “begin with disgrace and conclude with praise” (Pesachim 116a). The reason for this dictum can be explained as follows: just as light can only be appreciated through darkness, so can the joy of freedom best be felt by first focusing on the slavery which preceded it. It is therefore logical that the first reference to matzah, which appears just before the story is told, should focus on the slavery dimension. Only after the full story of the exodus has been recreated and brought to its happy conclusion does the matzah become a symbol of liberation. R. Yitzchak Mirsky, in his sefer Hegyonei Halakhah, notes that the dual symbolism of matzah may also be reflected in the yachatz ritual performed just before declaring “ha lachma anya.” Dividing the middle matzah into two parts is a concrete demonstration of the dual themes of slavery and liberation which matzah symbolizes.
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